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XLhc Caucastanal Crecb 


jgj*HE subject of the Caucasianal Creed 
is the Evolved Caucasian, and its ob¬ 
jective is his proper place in Nature. This 
objective involves the overturning of cer¬ 
tain precepts of so-called morality, and it 
requires the services of intelligent 
evangelists.- 


Copyright, 1914, by 
H. H. SWEARINGEN 







CB'go\ 

\S 8^ 

INDEX. 


Sections— Page 

Preamble. i 

1. Brutal versus intellectual selfishness . 3 

2. Some principles of evolution—Progress and retarda¬ 

tion—Factors in the Caucasian’s evolution and the 
constituents of intellectual selfishness. 4 

3. The creation of social derelicts repugnant to intel¬ 
lectual selfishness. 6 

4. A race-degrading social system and the influences of 

the precepts against progress—Origin and source of 
the two sets of precepts against progress. 7 

5. The impeachment of one set of the precepts against 

progress and the discredit of the other set. 10 

6. The unending activities of the universe and the blind¬ 

ness and pitilessness of Nature the bases of the 
Caucasianal Creed. 12 

7. The Caucasian’s characteristics and his proper place 

in Nature . 15 

8. The necessity for the Caucasian to have religion, faith, 

and instruction—Origin and foundation of the Creeds 
that prop up the precepts against progress. 17 

9. The anarchy of our present social system and the in¬ 

fluence of the creeds that prop up the precepts against 
progress—‘Qualities of the Caucasianal Creed. 20 

10. The Caucasianal environment and the emancipation 
of woman . 21 

it. A possible example in a social system on the planet 
Mars—The Preamble to the Constitution of the 
United States a step toward the Caucasianal Creed. . . 23 

12. The anarchy of our present social system and the rise 

of political and religious reformers—Some of their 
contradictions and misdirections—Their inter-racial 
fallacy—The Russo-Japanese :war—The problem of 
the Negro in the United Stat&$. 25 

13. The activities of the Caucasian’s religio-military spirit 

under the Caucasianal Creed—Forces of progress ver¬ 
sus forces of retardation—Our present evolutional 
stage far in advance of our present social system. 28 

14. The formation of the Caucasianal environment de¬ 

pendent on the success of the forces of progress— 
The United States the country in which to start the 
movement—The succession of steps necessary to suc¬ 
cess .^. 30 

















7n<U(J T/L-tAs. /? 


Ebe Gaucastanal Creek 


PREAMBLE 


Morality is nothing more nor less than conduct that best 
serves one’s race, and such service is a duty. The perform¬ 
ance of this duty is dependent on the influence of moral pre¬ 
cepts, and the ’best support that moral precepts can have is a 
fitting creed. A fitting creed is one that fits the general intelli¬ 
gence of the people or that fits their capacity for intelligence. 
It is from the lack of a fitting creed that the Caucasian’s race, 
on the one hand, falls into anarchy, and, on the other hand, 
misdirects its racial sympathy. These errors culminate in re¬ 
curring wars, and in committing these errors the race fails to 
live up to the high estate of its proper place in Nature. 

In order for the Caucasian to attain his proper place in 
Nature it is necessary for the Caucasianal environment to be 
formed. The Caucasianal environment is the social system 
that conforms to the characteristics of the Caucasian’s race, 
and its spirit is the Caucasianal Creed. Thus it is that the 
subject of the Caucasianal Creed is the Evolved Caucasian, 
and its objective is his proper place in Nature. 

In order for the Caucasianal environment to be formed it 
is necessary for certain precepts of so-called morality to be 
overturned, and, to this end, it is further necessary for the 
Caucasian’s race to be instructed in the elements of the Cau¬ 
casianal Creed. This instruction can be imparted only in 
terms of and in contrast with our present social system, and 
it requires the services of intelligent evangelists. 

The division of the Creed into sections is an aid to instruc¬ 
tion in it. Some of these sections are outlined in what herein 
follows. 

-o- 

SECTION I. 


Brutal Versus Intellectual Selfishness. 


In all animal life the instincts of self preservation, of mat¬ 
ing, and of caring for offspring are necessary for the perpetu¬ 
ation of a species. And these three instincts are the three 
main constituents of selfishness. Selfishness is the ruling prin- 







4 


ciple in life. No creature ever performs an unselfish act. But 
there is a vast difference between brutal selfishness and in¬ 
tellectual selfishness. Ajnd this difference consists mainly 
in the habits that accompany these respective forms of selfish¬ 
ness. 

If a number of the young of a species of the lower animals 
be nourished in isolation from all others of their kind they 
nevertheless will grow up to the habits of their species. While 
their instinct or inherited habit is not always infallible, yet 
it usually meets the requirements of their existence. But 
whether their young be cared for by both parents or by the 
mother only, the parental affection continues only during the 
offspring’s infancy. Beyond this period of infancy they know 
nothing of kinship. 

If a number of new born infants of the Caucasian’s race be 
nourished in isolation from all others of their kind they would 
grow up without sufficient intelligence to perform any of our 
most ordinary duties. They would know nothing of human 
speech, nothing of discipline, nothing of conscience, nothing 
of right and wrong. They would be worse than brutes, for 
they would have neither instinct nor intelligence to guide them. 
T!hey would not know how to rear their young, and they would 
soon become extinct. On the other hand, such infants could 
be trained in the duties of the high estate to which evolution 
has brought their race. Ibis dependence on training is the 
result of the evolution of a large and plastic brain—the Cau¬ 
casian’s most important organ and the seat of his leading 
characteristics. 

And these facts are aids in preaching the Caucasianal Creed. 

-o- 

SECTION II. 


Some Principles oe Evolution—Progress and Retarda¬ 
tion—Factors in the Caucasian’s Evolution and 
the Constituents oe Intellectual Selfishness. 


Surrounding all animal life are certain conditions and ac¬ 
tivities, and these constitute the environment. The develop¬ 
ment of the individual is the result of reactions to impressions 
received from the environment, and it includes the exercise 
necessary in getting food and in avoiding danger. Some of 
the impressions are received before birth. A species tends to 
reproduce its kind, while the different impressions that differ¬ 
ent individuals receive tend to differentate them. Continued 






5 


through many generations differentiation changes the charac¬ 
teristics. And this change in the characteristics is evolution. 

The new characteristics of a species—a modified species— 
require new habits while the old habits tend to persist. When 
a species’ habits conform to the characteristics the individual 
enjoys the greatest amount of possible happiness. Without 
such conformity the individual is restless, and the tendency 
of restlessness is toward degeneracy. The extent of the non¬ 
conformity of the habits to the characteristics is the degree 
of the species’ retardation, while any lessening of this retarda¬ 
tion is progress. 

The evolved product of the environment comes itself to 
be a part of the environment, as, for instance,, the activities of 
companions. And it is the activities of companions that con¬ 
stitute the Caucasian’s present social system. Thus his pres¬ 
ent social system represents the Caucasian’s habits, while his 
present evolutional stage is shown by his characteristics. And 
thus it is, that mainly on the social system the progress of the 
individual depends. /The word progress in this connection 
means 'The gradual improvement in every respect that is pos¬ 
sible to the nature of the individual or race.” Ajid this mean¬ 
ing of the word is of paramount importance to the Caucasian’s 
race. 

Among the factors that started the evolution of the Cau¬ 
casian out of the state of his prehuman progenitors, one was 
conditions similar to those of the present temperate regions 
of the earth, and another was the presence of his fellowman. 
In the temperate regions Nature’s gifts and exactions are 
moderate, and they alternate with the seasons. The alter¬ 
nations required some forethought, and the moderate amount 
of correlated labor that was required of the mind and of the 
body tended toward the best development of both. In the 
Airctic regions the exactions are too many, and in the tropics 
they are too few, and, hence, the retarded mental develop¬ 
ment, respectively, of the Eskimo and of the Ethiopean. The 
physical aid and the evolving mentality of the Caucasian’s 
companions were necessary for the individual’s development 
and for the evolution of language. 

Among the factors that brought the Caucasian to his pres¬ 
ent evolutional stage one was non-kindred mating; another 
was the necessity for training in development, and another 
was life-lasting parental affection. And these three factors 
are factors in the three main constituents of intellectual self¬ 
ishness. 

Among Caucasians non-kindered mating tends to produce 


6 


more favorable offspring than does kindred mating. It is not 
known why this is so, but it probably is because it checks ft 
tendency to abnormal differentiation. It is obvious that both 
mates should be well conditioned, and to this end the proper 
relation between Caucasians is one of friendliness and sym¬ 
pathy. But as these qualities are social in their operation they 
are proper only between individuals of the same race. For the 
different races of mankind are in different stages of evolu¬ 
tion, and these different stages require different habits. 

Man is the only animal whose parental affection continues 
beyond the offspring’s infancy, or whose affection extends to 
descendants beyond the first degree. In these respects the 
Caucasian is more pronounced than any other race. Parents, 
however, are unable to control pre-natal impressions^ and, 
therefore, they are unable to pre-ordain their offspring s pe¬ 
culiarities. But whatever the peculiarities may be the Cau¬ 
casian’s parental affection continues until death. 

The Caucasian does not inherit life-sufficing instincts, and, 
therefore, in his proper development and progress it is neces¬ 
sary for him to receive training and instruction from others. 
The greater part of this training and instruction is beyond 
the powers of any pair of parents, and, therefore, its only 
proper and possible source is the environing social system. 
And thus it is that upon the social system depends whether 
the individual shall make proper progress. 

And these facts are aids in preaching the Caucasianal Creed. 
- o- 

SECTION III. 


The: Creation of Social Derflicts Rfpugnant to Intfl- 

LFCT'UAL SFLFISHNFSS. 


In our present social system there is a subtle though most 
decided tendency to divide Caucasians into the working and 
the wealthy classes, and thus to erect a social line or barrier 
between them. But no such dividing line continues through 
the generations. There are poor descendants of ancestral plu¬ 
tocrats, and there are rich descendants of paupers. The ex¬ 
treme conditions of plutocracy and poverty, with the fluctua¬ 
tions between them, interfere with the proper progress ot the 
individual and with non-kindred mating, and it is mainly be¬ 
cause of these interfereces that social derelicts are created. 

Social derelicts are those who abandon responsibility to, or 
who are unfaithful to their race. They may be included in 






7 


two classes, though an individual can be in both classes. The 
two classes are the plutocrats and the degenerates. The plu¬ 
tocrats are those whose instinct of self-preservation has been 
perverted unto a passion for power, which passion is fostered 
by the social system in permitting them to grasp the power. 
The degenerates are those whose activities are haphazard and 
erratic. They include vagrants, thieves, drunkards, murderers, 
“white slaves/’ and all victims of our city slums. 

A' social system that creates social derelicts is sure to foster 
race-degrading agencies. Among the race-degrading agencies 
of our present social system one is the alcoholic liquor traffic 
and another is the “white slavery” business. All individuals 
who receive incomes from race-degrading agencies are 
creatures of the social system. The manufacturers, dealers, 
property owners, and all others who receive incomes from 
any such agencies are incipient plutocrats. And the creation 
of social derelicts shows a wide divergence between our pres¬ 
ent social system and the constituents of intellectual selfish¬ 
ness. 

If the descendants of a present-day parent merely doubles 
in number in each successive generation then in the twentieth 
generation the number of such descendants will considerably 
exceed a million. With a few exceptions this number is greater 
than the population of each of our largest cities, and in these 
cities are all sorts of degenerates. If our present social sys¬ 
tem continues for twenty generations then in the twentieth 
generation the descendants of a present-day parent will in¬ 
clude all sorts of degenerates. Such a result is utterly op¬ 
posed to the constituents of intellectual selfishness. 

And these facts are aids in preaching the Caucasianal Creed. 
-o- 

SECTION IV. 


A Race-Degrading SbciAL System and the Influence oe 
the Precepts Against Progress—Origin and 
Source oe the Two Sets oe Precepts Against Pro¬ 
gress. 


We continue a race-degrading social system because we 
have not been properly instructed in proper morality. Yet 
the fundamentals of morality can be included in a few pre¬ 
cepts : 

i. Honor your parents. 






8 


2. Restrain your passions. 

3. Forgive your enemies. 

4. Have regard for your neighbor’s welfare. 

5. Aid in correcting public evils. 

These precepts apply to all individuals alike, and in their 
operation they promote the public good. They are consistent 
with themselves, and they probably include the essentials of 
morality. I^ut in their integrity these precepts have never been 
put into operation. And the main reason why they have never 
been put into operation has been the influence of certain er¬ 
roneous precepts of so-called morality. These erroneous pre¬ 
cepts are in two sets, and they may be termed the precepts 
against progress. 

In one set are those that teach the common brotherhood 
of the different races of mankind, and that enjoin us to preach 
the gospel to every creature. In the other set are those that 
enjoin us to cherish no envy, to respect rulers, and to render 
unto Caesar the things that are Caesar’s. These latter pre¬ 
cepts all mean about the same thing, and they are directed 
against the spirit of envy. 

The precepts that teach the common brotherhood of the 
different races ignore the fact that the different races are in 
different stages of evolution and that these different stages 
require different habits. These precepts were results of at¬ 
tempts to give verbal expression to the sympathy that is pro¬ 
per only between individuals of the Caucasian’s race. And this 
is the source of the teachings of a common brotherhood of the 
races. 

For ages past it has been necessary for the Caucasian to 
live in some sort of a governmental or social system. In a 
rude and ignorant age a despotism is the only system possible, 
and it comes to the Caucasian from his prehuman progenitor 
—the ancestral monkey. In a somewhat similar species of 
monkey an only male is lord to a band of females. When 
a son is born the father is usually prompt in killing it. At 
last a young male escapes such death, and he in his turn domi¬ 
nates a simian harem. While the human despot himself does 
not kill his own sons, yet his successor among them often kills 
the others. Nor is it always the despot’s son who succeeds 
him. For the power is often usurped by an outsider. 

One of the most widely distributed accounts of the fluctua¬ 
tions in despotic power within the course of three generations 
is the one about the three Israelitish kings, David, Solomon, 
and Rehoboam. While the writer of that account gave it a 


9 


dramatic turn, yet it probably was based on fact. And even 
if it was not based on fact the sequences are most natural. 

David did not inherit any so-called right to the Israelitish 
throne but he nevertheless became king. He took as one of 
his wives the wife of Uriah, and she became the mother of 
his son Solomon. David selected Solomon as his successor, 
though under the rule of primogeniture his son Adonijah was 
the legal heir. 

After David's death and Solomon had been enthroned 
Adonijah wanted to marry Abishag. This presumption on 
the part of Adonijah was more than royalty could brook. 
“And King Solomon sent by the hand of Benoiah son of Je- 
hoida, and he fell on him that he died.” With a few more 
killings the kingdom was “established in the hand of Solo¬ 
mon.” This poligymous and death-dealing despot used shields 
of gold as emblems of his royal power. 

After Solomon’s death his son Rehoboam reigned in his 
stead. Under Rehoboam the kingdom lost ten of its twelve 
tribes. “And it came to pass in the fifth year of King Re¬ 
hoboam that Shishak King of Egypt came up against Jerusa¬ 
lem. And he took away the treasures of the house of the Lord, 
and the treasures of the king’s house. He even took away all. 
And he took away the shields of gold which Sblomon had 
made.” After the taking away of these things Rehoboam 
used shields of brass. 

In a despotism there are great differences in the powers of 
its members, and the respective feelings that these differences 
engender are those of jealousy and envy. (Jealousy is di¬ 
rected against him who desires what one possesses, and envy 
is directed against him who possesses what one desires.) In 
a despotism there is little enlightenment, little sympathy, lit¬ 
tle co-operation, little progress. What little progress there is 
is largely due to envy. While there is no proper place for 
envy in a proper social system, yet when its causes exist envy 
is sure to come. By its incitement to action envy has caused 
dethronements. And there has scarely been a dethronement 
that did not correct some abuse. 

The envy that the despot knows exists against him is an an¬ 
noyance, and, therefore, he prescribes laws or precepts against 
it. And these precepts he would enforce against all others 
even though he himself had violated them in gaining his power. 
Plutocracy is only another name and form of despotism, and 
the precepts that the despot would prescribe are the precepts 
that the plutocrat would enforce. There is very little diff¬ 
erence between the spirit of the brother-killing despot and 


IO 


that of the son-killing- monkey. And this is the source of the 
precepts against envy. . 

And these facts are aids in preaching the Caucasianal Creed. 
--o- 

SECTION V. 


The Impeachment of One Set of the Precepts Against 
Progress and the Discredit of the Other Set. 


The precepts against envy have been impeached by unim¬ 
peachable authority, and by equal authority the teaching of a 
common brotherhood of the different races of mankind has 
been discredited. And this authority is the authority of the 
Caucasian’s race in the United States. 

In 1775 the British government was the most liberal and the 
most enlightened government on the face of the earth. Yet 
it was against that government that the Americans rebelled; 
“And fired the shot heard round the world.” 

The success of that rebellion was a revolution, and it 
brought forth the Constitution of the United States. That 
Constitution guards with checks and counter-checks against 
the usurpation of official power, and under its terms no of¬ 
ficial power can be bequeathed or inherited, nor can any title 
of nobility be granted. In guarding against the usurpation of 
official power the framers of the Constitution made a notable 
step toward a code of real morality. 

It was also the intention of the framers of the Constitution 
to prevent the accumulation of excessive wealth in the hands 
of the few. But in this respect the framers did not do so well, 
though they probably did the best that was then possible. It 
was attempted in the Constitution to recognize the slave¬ 
holder’s so-called rights, and by a later amendment it was at¬ 
tempted to confer upon the Negro a Caucasianal equivalent. 
But with all its imperfections it is probably the best National 
Constitution that has ever been put into operation. And it 
was put into operation by reason of the success of rebels who 
did not respect rulers. 

The founding of the American Republic was an important 
step in the progress of the Caucasian’s race. But among the 
causes of retardation in the new republic one was the presence 
of the Negro, and—what was worse—he was the slave¬ 
holder’s private property. His presence of course, was not 
his fault. 

Down to about the time of the American Revolution Negro 






II 


slavery had existed in the Colonies both North and South 
for more than a century. During that time it had proved un¬ 
profitable in the North but profitable in the South. It was not 
until it had proved unprofitable in the North that it was 
abolished there. And it was not until it had proved con- 
tinuingly profitable in the South that there was any serious 
discussion in the North for its abolition in the South. The 
real basis of the abolition movement that preceded our Civil 
War was envy of the slaveholder, although its ostensible 
basis was sympathy for the slave. The real basis of the slave¬ 
holder’s position was a passion for despotic power, although 
the ostensible basis was the so-called right to private property. 
But the position of neither side was urged as a duty to the Cau¬ 
casian’s race. The controversy was merely barbarism against 
barbarism. 

There were great differences between the powers of the 
wealthy slaveholder in the South and those of his slaveless 
neighbor. Consequently there was little sympathy between 
them. But even among the slaveless there were possible fu¬ 
ture slaveholders. For Caucasians anywhere might come in 
and own slaves. And in a few rare instances free Negroes 
were themselves the owners of other Negroes. 

The fluctuations in wealth, as is ever the case in our bar¬ 
barous social system, followed the generations of the slave¬ 
holders. Then came the fearful losses of our Civil War. 
The immediate precipitation of that war was an attempt at 
secession by the slaveholders to prevent revolution. The re¬ 
sult was both revolution and confiscation, and the slave¬ 
holder’s so-called rights were swept away. The losses in that 
war were a heavy penalty for the Caucasian’s race to pay. 
And it had to pay it because of the slaveholder’s plutocracy. 
But the Caucasian’s race was the race that benefited by the 
abolition of Negro slavery. That race in the South has made 
a greater ratio of progress without slavery than it had ever 
made with it. And the progress was due to the success of 
the movement that originated in envy. 

The preachments by the abolitionists of sympathy for the 
Negro both before and after his emancipation led many Cau¬ 
casians to regard the Negro as “an equal man and brother.” 
This fact, augmented by some animosity towards the 
Southerners, induced the victors of our Civil War to add the 
fifteenth amendment to our National Constitution, to set up 
Negro State governments in the South, and to enact the so- 
called Civil Rights Bill. The effect of all this was, and still 
is, harmful to the Caucasian’s race. But the harm would have 


12 


been even greater had it not been for the opposition of the 
Southerner. Both the former slaveholder and his slaveless 
neighbor opposed this unnatural elevation of the Negro, and 
they refused him respect as a ruler. And in these things the 
Northerner now concurs. 

The attempt in the Constitution to recognize the slave¬ 
holder’s so-called rights could not prevent the abolition of 
slavery. Nor could a later amendment confer upon the Ne¬ 
gro a Caucasianal equivalent. As for our several erroneous 
opinions on the causes and results of our Civil War — Nature 
treats them with impartial and imperious disregard. 

And these facts are aids in preaching the Caucasianal Creed. 
- o - 

SECTION VI. 


The Unending Activities oe the Universe, and the 
BeindnEss and Pitilessness oe Nature the Bases 
oe the Caucasianal Creed. 


The fundamental fact for the Caucasian to know in his re¬ 
lation to Nature pertains to the physics of the universe. If 
all of its matter could fall together into one globe and then 
radiate the resulting heat into space without losing any of its 
material particles the universe would come to a dead stand 
still. But the universe never comes to a dead standstill, and 
the reason why it does not is one of the secrets of Nature 
that the Evolved Caucasian has found out. 

All scientific authorities are agreed that energy can be 
neither created nor destroyed; that matter is the basis or 
source of all energy, and that the amount of matter in the 
universe is a constant quantity. The more usual forms of 
energy are attraction, mechanical action, heat, light, electricity, 
magnetism, chemical action, repulsion and radiation. These 
several forms of energy can be transformed directly or in¬ 
directly from one to another. With the transformation of 
a definite amount of energy a definite amount of matter is 
invariably involved. And the transformation or flow of 
energy is always from the sum of a higher tension to the sum 
of a lower tension. 

Three states of matter are well known—the solid, the 
liquid, and the gaseous. But the Roentgen rays, the emana¬ 
tions from radium, the effect of a magnet on rays of light, 
and other phenomena show that there is a fourth or radient 
state of matter in which the minute chemical elements break 





1 3 


up into much finer particles. As to whether the passing to 
the radient state and back again may result in transmutation, 
or a change from one element to another, as from lead to gold, 
man has not yet found out. But i|T is a knowledge of the ra¬ 
dient state of matter that enables us to understand why the 
universe never comes to a dead standstill. 

If two globes of a definite mass fall together through a defi¬ 
nite distance in inter-stellar space the collision will produce 
a definite amount of heat. If the mass of each of these globes 
had been doubled the resulting heat would have been four 
times greater, and so on successively it would quadruple for 
each doubling of the mass. Thus the thermal energy of a 
globe increases much more rapidly than does the increase 
in mass. 

The attractive force of a globe is greatest at the surface, 
and it acts as though it was all exerted at the center. And 
while the attractive force is proportional to the mass, the dis¬ 
tance between the center and the surface, is a factor in modi¬ 
fying its intensity. And the radius is increased not only by 
the increase in mass but also by the repulsive energy of heat in 
enlarging the globe. The doubling of the radius reduces the 
attractive force to one-fourth, and so on in inverse ratio to the 
square of the distance. Thus the attractive force of a globe 
increases much less rapidly than does the increase in mass. 

The force of a globe’s radient energy is proportional to 
the temperature, and it is active only at the surface where the 
opposing attractive force is greatest. In globes of high tem¬ 
perature the radient force is many times greater than the at¬ 
tractive force. The mass of the sun is more than 300,000 
times that of the earth, yet the unit of his attractive force is 
only about twenty-nine times greater. 

From globes of high temperature radient matter is pro¬ 
jected into inter-stellar space. When the radient energy of 
this projected matter becomes exhausted or nearly so its at¬ 
tractive force becomes the greater. The attractive force be¬ 
ing the greater the particles fall together in small masses, and 
then they may fall as meteors into an existing solar system. 
If they be out of the affective range of a sun they will fall to¬ 
gether as nebulous matter, and thus start a new solar system. 
The remnant matter of an old sun will collide in time with 
another globe, and this also will start a new system. Thus it 
is that the energy of the universe can never all be of the same 
form at the same time, and thus it is also that it can never be 
in equilibrium. This prevents all matter from falling together 
into one globe, and, consequently, the activities of the universe 


H 


are unending. A,nd in the unending activities of her 
universe we see something of what Nature is. 

B >y reason of the constancy in the amount of its matter all 
or nearly all authorities are agreed that the universe has al¬ 
ways existed, and, therefore, that it had no beginning. There 
may be a few other authorities who say that the universe 
might have had a beginning. But all authorities agree that 
the earth and any other habitable planets are only a minute 
portion of the unending and ever-changing universe of mat¬ 
ter. And while it is thus known that the earth can have only 
a transient existence, yet as a habitable place for man its end 
is so inconceivably distant that its existence may well be con¬ 
sidered as unending. 

Nature does not appear to have any aim, end, intention, 
purpose, or care. But it is convenient for us to use those 
terms in a comparitive sense in relation to life. As to how life 
began or begins man has not yet found out. In some low 
forms of life one of the reproductive principles or sex ele¬ 
ments has been artificially generated. In some protoplas¬ 
mic forms of life reproduction is by division of the substance. 
The hypothesis that “life began in the fortuitous falling to¬ 
gether of atoms in protoplasm” may be as good as any. But 
all authorities are agreed that all animal life results from the 
chemical energy of food; that food is some of the transformed 
energy of solar radiation, and that every form of life is sub¬ 
ject to the inexorable law of the transformation of energy. 

When Nature starts a species—an evolving species—her 
purpose seems to be to perpetuate that species even though she 
sacrifices as useless countless individuals toward that purpose. 
The purpose, however, is only a seeming 1 one, for Nature per¬ 
mits a species to become extinct. But as the seeming care 
for the species is so immensely greater than is the care for 
the individual that it is convenient for us to regard the per¬ 
petuation of the species as Nature’s special purpose. This 
purpose requires the species to be maintained approximately 
normal. And toward this purpose the Caucasian’s race is no 
exception. This is Nature—and her forces are pitiless and 
blind. 

In the case of the Caucasian’s race the sacrifice of indi¬ 
viduals for the benefit of the species is interfered with by the 
Caucasian himself. For the useless members are maintained 
in their uselessness. And by reason of this interference the 
useless individuals are a heavy drawback to the progress of 
the race. But the drawback would be even greater than it is 
were it not for the spirit of envy. Envy is one of pitiless 


i5 


Nature's most effective means for keeping the race approxi¬ 
mately normal. But for the Caucasian to permit the necessity 
for this barbarism is not conformable to the constituents of 
intellectual selfishness. 

And these facts are aids in preaching the Caucasianal Creed. 
- o- 

SECTION VII. 


The Caucasian's Characteristics and His Proper Peace 
in Nature. 


The fundamental fact for the Caucasian to know in regard to 
his characteristics is that he does not inherit life-sufficing in¬ 
stincts. When the Caucasian is without any training and 
instruction he is merely a brute. A(nd as he does not inherit 
life-sufficing instincts he alone is unable to develop his in¬ 
herited powers. Even when his powers are developed he 
alone is unable to meet the requirements of his own existence. 
His physical powers are so extremely limited that he is un¬ 
able to acquire the mastery over more than two or three of 
the technical vocations. Yet technical vocations are neces¬ 
sary in Caucasianal life. When properly trained and in¬ 
structed the Caucasian has a vast mental scope, and he can 
then contemplate the surrounding universe and the past and 
the future of his own race. And this, in connection with the 
constituents of intellectual selfishness, indicates his character¬ 
istics—a vast mental scope linked to extremely feeble physi¬ 
cal powers. 

When properly trained and instructed the Caucasian can 
aid in controlling a considerable part of the forces of Nature. 
And the proper object in such control is the conservation of 
his race. Of the two most important objects in the conser¬ 
vation of his race one is the intelligent control of the source 
of the food supply, and the other is a proper balance between 
the food supply and the birth rate. 

Food is the basis of all life, and among Caucasians its prin¬ 
ciple source, directly or indirectly, is in the tillage of the soil. 
The proper tillage of the soil requires water, labor, and a 
knowledge of chemistry. The water supply is largely depen¬ 
dent on the moisture-retaining properties of forests. The 
proper protection of forests requires a knowledge of the con¬ 
servation of the world's resources. The production of an 
adequate amount of food for the people during the annual 
succession of the seasons requires a knowledge of statistics. 





i6 


The performance of all these duties is utterly beyond the 
powers of any one individual. Unless there be a correlation 
of the practical knowledge possessed by each one of several 
individuals and co-operation between them in the control of 
the food-producing agencies there will come destruction from 
the overflow of our large rivers. And this is only a part of 
resultant confusion. 

In our present social system the operations on many of our 
farms, together with the lumber industry, destroy section after 
section of forests, and this destruction of forests is destruction 
of our country’s natural resources. Nor are the returns from 
the farms much better. The operations are too crude too 
primitive, too haphazard, And this is our present method of 
controlling the source of the food supply. From the farm 
come also many of the victims for our city slums. And m 
the creation of victims for slums is our present method of 
conserving the race. 

The only thing that can transform the destructive forces of 
Nature into beneficent agencies is the Caucasian’s intellectual 
powers. The development of these powers is dependent on 
training and instruction with special reference to the relation 
between the mind and the body. By the individual’s mastery 
of two vocations he can aid in completing the circle of practical 
knowledge. How the practical knowledge of ten vocations 
may become most useful to the race is shown by the number 
of lines necessary to connect each one of ten points with each 
of the others. The number of lines is forty-five. And this is 
the number of individuals necessary for best correlating the 
practical knowledge of ten vocations. 

In the mastery of two vocations the individual may find 
out some new relation between them, and thus he may go a 
little beyond his instructors in finding out the secrets of Na¬ 
ture. Ahd in finding out the secrets of Nature is a part of 
the progress of the race. Thus it is that in the application of 
his practical knowledge the individual best serves his race. 
But in order for such service to be effective it is absolutely 
necessary for the individual to co-operate with others. And 
this indicates the Caucasian’s proper place in Nature—the in¬ 
telligent control of blind forces. 

The proper development and progress of the individual re¬ 
quires food, clothing, shelter, companions, instructors, some 
mental and physical stress and restraint with rest and recrea¬ 
tion. In order for him. to be most useful to his race it is 
necessary for him to have some degree of success in his labors, 


*7 


and this requires some fitness between his peculiarities and 
his vocation. In all cases proper training requires the services 
of expert teachers, and in many cases the services of psycho¬ 
logists as well. All these things involve the application of a 
moderate amount of wealth. All wealth is the product of 
labor, and its total amount cannot exceed that produced by 
the individual workers. In the proper application of this pro¬ 
duct of labor is the highest possible morality. 

And these facts are aids in preaching the Caucasianal Creed. 
-o- 

SECTION VIII. 


The: Necessity for the Caucasian to Have Religion, 
Faith, and Instruction—Origin and Foundation 
of the: Crffds that Prop Up the Precepts Against 
Progress. 


The vastness of the Caucasians mental scope and the feeble¬ 
ness of his physical powers are directly related to his need 
for religion, for faith, and for instruction. 

The knowledge that an individual can get from personal 
experience is very limited, and it always contains some errors. 
The greater part of one’s knowledge comes from others, and 
that also contains errors. The totality of one’s knowledge 
constitutes his consciousness and his conscience, and it is his 
sole moral guide. The value of such guide lies in the degree 
of its approximation to real morality. And the constituents 
of such guide corresponds respectively, to religion and faith. 

-The word religion means a rebinding or the curing of an 
injury that the individual has received as a result of his own 
error. To avoid a similar injury he forms an intention to 
avoid a repetition of its cause. And this change in the mind 
is religion. The word faith or creed means belief in the teach¬ 
ings of an instructor, and it supplements or fits the Caucasian’s 
inquisitiveness about matters that his own unaided powers are 
una'ble to fathom. And unless this inquisitiveness be answered 
he becomes less amenable to wholesome restraint. His inquis¬ 
itiveness is anticipated, and one of the first things that he is 
taught is a creed. In the creed he is promised rewards and 
warned of penalties. By accepting the teachings of an in¬ 
structor he often avoids the necessity of finding out harmful 
things by personal experience. And this is faith. 





r8 


Through his credulity or through his intelligence a creed 
appeals to the selfishness of the individual. And the same is 
true of religious exercises. These exercises are mainly a sym¬ 
phony of sympathy in which the members covenant with each 
other for the good of each and of all. And thus it is that re¬ 
ligious exercises are a most useful social function. 

The correlative of faith, belief, or creed, is faithfulness or 
duty. For upon the faithfulness of the individual depends 
the value of the creed. And upon the support given by the 
creed depends the operation of a code of morality. And thus 
it is that the words religion, creed, and instruction mean three 
things that are most pertinent and appropriate in Caucasianal 
life. 

In a rude and ignorant age the moral precepts were laws 
prescribed by the tribal chief, patriarch, king, or other ruler, 
and with the moral precepts the creed was taught to the 
people. Ever since the Caucasian ceased to inherit life-suf¬ 
ficing instincts it has been necessary for him to receive instruc¬ 
tion from others. One of the main objects in imparting this 
instruction was to aid in the operation of the moral precepts, 
and as nothing does this better than a creed, a creed was al¬ 
ways included in the instruction. 

Creeds grew from tales that were originally composed in 
a pleasurable exercise of the authors’ fancy and for the en¬ 
tertainment of others. The authors of the tales were poets 
who had vivid imagination. 

“And as imagination bodies forth 
The forms of things unseen the poet’s pen 
Turns them to shapes, and gives to airy nothing 
A local habitation and a name.” 

The product of the imagination came in time to be a creed, 
and later on the creed came to be an adjunct of the moral 
precepts. 

The necessity for the Caucasian to receive instruction gave 
rise to the vocation of teacher. In the course of time the 
teachers came to be a company or society, and they were the 
guardians of the creed. During long periods of time the creed 
was helpful to the teachers in maintaining discipline and in 
bringing the race forward. On the admittance of a new mem¬ 
ber to the ranks of the teachers the novice was required to 
avow the creed. The tendency of this practice was to per¬ 
petuate the creed unchanged while the intelligence of the peo- 


1 9 


pie slowly advanced. Thus at one time a creed may ac¬ 
celerate progress, and at another time retard it. 

Among the ancient Caucasians the teachers became known 
as the ecclesiastical authorities, and they exercised consider¬ 
able influence over the people. And while their authority was 
usually subordinate to that of the king, yet that was not al¬ 
ways the case. For they sometimes aided a usurper in de¬ 
throning the king. Nor were they always harmonious among 
themselves. For they sometimes wrangled over a suggested 
change in the creed. The acceptance of a change in the creed 
by some of the teachers and some of the people usually re¬ 
sulted in a separation that was often accompanied by violence. 
And it is in that manner that barbarians make changes in 
creeds. 

Of all the creeds that have come down to us from a bar¬ 
barous past and that prop up the precepts against progress 
each one stands on the original foundation. This foundation 
is the Hebraic narrative of the so-called creation in six days. 
This narrative is to the effect that on the first day, about 6,000 
years ago, there were created the earth and light and darkness; 
on the second, the firmament; on the third, plants; on the 
fourth, the sun and moon and stars; on the fifth, flying and 
swimming animals; and on the sixth, land animals and man. 
And this is the foundation of the prop that props up the pre¬ 
cepts against progress. 

The creeds that teach of the supernatural creation also 
teach that when man was created that he was put into a garden 
of paradise and given a mate; that while in this garden the 
man and his mate became degraded, and that on account of 
their degradation they were driven from the garden. The 
creeds further teach that the succeeding generations of this 
degraded pair continued in a state of degradation, and that on 
account of this continued degradation the then surviving de¬ 
scendants were drowned in a deluge—all except four couples, 
and that these four couples were enjoined to increase and 
multiply. Some of the later creeds further teach that as the 
deluge did not cure the degradation of mankind that some 
other cure was necessary. This other cure was the crucifiction 
of an innocent person, and his crucifiction was incited by 
murderous ecclesiastics. That crucifiction is the secondary 
foundation of the later creeds that prop up the precepts 
against progress. 

And these facts are aids in preaching the Caucasianal Creed. 


20 


SECTION IX. 


The Anarchy oe our Present Social System and the In¬ 
fluence oe the Precepts Against Progress—Quali¬ 
ties OE THE CAUCASIANAL CREED. 


The operations of the precepts against progress do 
not conform to the Caucasian’s characteristics, nor do the 
creeds that prop up such precepts fit the general intelligence 
of the people. The consequence is the people are in a state 
of unrest, and the social system is disturbed by violence and 
disorder. And violence and disorder is anarchy. 

The term anarchy is usually applied to the violation of 
man-made law. But there is a far greater anarchy in the vio¬ 
lation of man-making law. Anarchy among Caucasians origi¬ 
nates in the deficient or erroneous training of individuals, 
and one of its first effects is the creation of plutocrats and de¬ 
generates. 

The object of the plutocrat is for himself and his descendants 
to become richer and richer, and if he could measure his happi¬ 
ness by the amount of his wealth, or if he could transfer to his 
descendants the power to continue as plutocrats plutocracy 
might be a virtue. But he can do neither the one nor the 
other. For when a parent gathers excessive wealth from his 
fellowman and gives it to his offspring he imposes Arctic re¬ 
tardation on the one and tropical retardation on the other. 
But Nature favors him who develops under some stress, and 
this is one of the main causes of the fluctuations in wealth 
that follow the generations. Individuals who are not en¬ 
vironed by fortune but who are more fortunate in environ¬ 
ment are created plutocrats, and with their creation there 
are also created all sorts of degenerates. Ajmong these latter 
creatures, and the most wretched, are the recent descendants 
of wealthy ancestors. These fluctuations have given rise to 
the proverb that “it is three generations from shirt sleeves to 
shirt sleeves.” In these fluctuations the usefulness of the in¬ 
dividual is dependent on wild and haphazard chance. And in 
these fluctuations the anarchy of , our present social system 
continues. 

The erroneous training of individuals and the anarchy of 
our present social system result mainly from the improper ap¬ 
plication of wealth. The main cause of the improper appli¬ 
cation of wealth is the influence of the precepts against pro- 




21 


gress, and these precepts operate mainly because they are 
propped up by creeds. Yet in the qualities of the creeds that 
prop up such precepts are the qualities that would support the 
precepts for progress—the qualities of faith and faithfulness. 

The qualities of faith and faithfulness have been in opera¬ 
tion among Caucasians for ages, and it was by their operation 
that the race has made progress. But as these qualities have 
operated in only a crude and haphazard manner much of the 
progress of the race has been accompanied fey violence and 
disorder. It was such progress as was made, however, that 
enables the present-day Caucasian to know what he knows 
and to do what he does. The qualities that have thus enabled 
the race to make progress are likewise the constituents of a 
fitting creed. The creed that the Caucasian needs is faith in 
the Caucasian’s race. The only reason why the Caucasian has 
heretofore lacked faith in that creed is that he has not been 
properly instructed in it. 

And these facts are aids in preaching the Caucasianal Creed. 
- o - 

SECTION X. 


The Caucasianal Environment and the: Emancipation 
op Woman. 


The Caucasianal Creed supports the precepts of progress, 
and with faith in that Creed we can appreciate the applica¬ 
tion of the fundamentals of morality. 

1. To honor one’s parents is not only the correlative of 
life-lasting parental affection but it also has reference to 
one’s own helplessness in old age. 

2. To restrain one’s passion is to diminish one’s liability 
to error and harm. 

3. To forgive an enemy is an attempt to correct an error 
or its effect. 

4. To have regard for a neighbor’s welfare is the correlative 
of one’s own welfare. 

5. To aid in correcting public evils is a recognition of the 
fact that any of us is liable to fall into evil ways. 

And all of these precepts promote the public good. 

The formulation of the fundamental precepts into a 





23 


code of approximate morality requires the co-operation of vo- 
cational experts each of whom understands something of the 
relation between two vocations and who also understands some- 
thino- of his duty to his race. When formulated into a code the 
fundamentals of morality may 'be termed the Caucasianal 
Code. The operation of the Caucasianal Code constitutes 
the greater part of the Caucasianal environment. And with 
faith the Creed we can see something of the operation of the 
Code. 

In the Caucasianal environment food, clothing, and shelter 
would be produced and supplied in an orderly manner, some¬ 
what after the manner in which those things are now supplied 
to officers at our army posts. Medical service would be furnish¬ 
ed in a manner much like that of the medical department of the 
United States Army. The training of the young would be 
somewhat after the manner in which the young are now 
trained in our public schools and in the United States Mili¬ 
tary and Naval Academies. Nearly all vocations would be 
on a skilled or technical basis, and positions would be filled by 
reason of individual fitness and not on account of parentage. 
The parent could not bequeath his position or his office to his 
offspring. But what the parent could aid in bequeathing would 
be an environment in which that offspring would receive the 
best possible training and thus be fitted to fill a position suit¬ 
able to his peculiarities. 

In the Caucasianal environment the property rights of in¬ 
dividuals would be in a large measure like the pay and allow¬ 
ances of military and naval officers with their pensionable 
status. The differences in the conditions of different indi¬ 
viduals would be mainly on account of the differences in 
ages or on account of peculiarities, and not on account of the 
inheritance of unearned, inappropriate, and mischievous 
power. There would be no social or class drawbacks to non¬ 
kindred mating, and with the individual properly trained 
he would be best able to meet the requirements of intellectual 
selfishness. 

In the Caucasianal environment there would be intellectual 
enjoyments and wholesome recreations. There would be no 
backwoods of ignorance nor slums of degradation. There 
would be no prodigal son to squander his substance in riotous 
living. For there would be no place for riotous living; nor 
could any incipient plutocrat reap an income from squander¬ 
ings. There would !be room for wholesome rivalry and com¬ 
petition. But the rivalry would be much like that between 


23 


( 

members of the same army, and not like the antagonism be¬ 
tween members of opposing armies—the winners would not 
win all and the losers would not lose all. Each individual in 
each successive generation would make orderly progress. 

In the Caucasianal environment there would be respect for 
authority and for the office charged with its exercise. There 
would be no crude legislative enactments to be overturned by 
judicial decisions, and there would be no crude judicial de¬ 
cisions to be upset by legislative enactments. Absolute jus¬ 
tice could not prevail, but there would be no extreme and un¬ 
just conditions of plutocracy and poverty with their violent 
and disorderly fluctuations. And the administration of jus¬ 
tice would not be attempted on an unjust basis. 

In the Caucasianal environment there would be a recog¬ 
nition of the proper relation between the food supply and the 
birth rate. And thus the conservation of the country’s na¬ 
tural resources would also mean the conservation of the race. 
Whatever may be the proper means for limiting the size of 
families it means instruction for parents—and it also means 
some emancipation for woman. 

And these facts are aids in preaching the Caucasianal Creed. 

-o- 

SECTION XI. 


A Possible Example in a Social System on the Planet 
Mars—Ti-ie Preamble to the Constitution oe the 
United States a Step Toward the Caucasianal 
Creed. 


According to the nebular hypothesis, Mars is an older 
planet than the earth, and while Mars is the smaller yet by 
reason of the greater proportion of land its possible habitable 
area is probably greater. 

In a fairly regular zigzag course the markings on Mars 
entirely encircle the planet. If these markings are the vege¬ 
tation effects of artificial channels for controlling what cor¬ 
responds to a water supply, then these channels indicate that 
the Martians have a social system that is an example for Cau¬ 
casians. For it is apparent that such channels could be con¬ 
structed only by intelligent beings; that such beings were all 






24 


of one race, and that they controlled the forces of Nature 
for the benefit of that race. The terrestrial race that more 
nearly corresponds to the possible Martians is the Caucasian's 
race. But the corresponding social system does not exist. 

It is very probable that the nearest approach to the Cau¬ 
casianal Creed that has ever been authoritatively promulgated 
is the Preamble to the Constitution of the United States. That 
Preamble is in the following words: “We the people of the 
United States, in order to form a more perfect union, estab¬ 
lish justice, insure domestic tranquility, provide for the com¬ 
mon defense, promote the general welfare, and secure the 
blessings of liberty to ourselves and our posterity, do ordain 
and establish this Constitution for the United States of 
America.'' 

While the Preamble to our National Constitution does not 
proclaim itself a creed, yet it is nevertheless a good part of 
the Caucasianal Creed. The Constitution that the Preamble 
supports requires each of the States to give full faith and 
credit to the public acts and judicial proceedings of each of 
the other States. And it forbids the other creeds from in¬ 
terfering with its own operation. But in the words “the 
blessings of liberty” that Preamble falls into one serious error. 
Of all creatures that are unfit for liberty the untrained Cau¬ 
casian is the least fit. Ajnd the Constitution does not make 
any provision for his proper training. The inclusion of this 
error, however, is explained by the conditions existing when 
that Preamble was written in 1789. 

In 1789 the framers of the Constitution had but recently 
thrown off their allegiance to the British Crown, and the long 
war by which this was done induced them to put too high a 
value on liberty. And they were in a new country where land 
and opportunity helped to form an environment that fairly 
well fitted the needs and the intelligence of the people. Nor 
had science then advanced so far as to proclaim the existence 
of a non-creatable universe with its correlation of forces. Un¬ 
der the conditions of its promulgation that Preamble was the 
nearest approach to the Caucasianal Creed that was then pos¬ 
sible. That Preamble was promulgated for the benefit of 
Caucasians by the authority of Caucasians, and it was pro¬ 
mulgated in spite of the other creeds and in opposition to the 
precepts that they prop up. 

And these facts are aids in preaching the Caucasianal Creed. 


2 5 

SECTION XII. 


The Anarchy of our Present Social System and the: 
IAise: of Political and Religious Reformers—Some 
of their Contradictions and Misdirections—Their 
Inter-Racial Fallacy—The Russo-Japanese War— 
The Problem of the Negro in the United States. 


The creation of plutocrats and degenerates by our anarchical 
and anachronistic social system has given rise to a variety 
of reformers. Nearly all of these reformers can be included 
in one or the other of two classes—the political reformers 
and the religious reformers. In the efforts of each of these 
two classes of reformers there are misdirections and contra¬ 
dictions. And while these misdirections and contradictions 
accentuate the anarchy of our present social system, they also 
show the activities of the Caucasian’s racial spirit. 

The political reformers seek to effect reform by legis¬ 
lative enactments that would insure to the individual a more 
equitable return in the fruits of his labor. And this they 
would attempt to do without previously instructing the people 
in the elements of a fitting creed. If such legislation pre¬ 
ceded such instruction the resulting anarchy would be even 
w'orse than that of our present social system. B\ut in the very 
purposes of the political reformers are some of the elements 
of reform. 

The religious reformers direct their efforts mainly to the ef¬ 
fects and not to the causes of degeneracy. They preach to 
the degenerate of the great value of religion, and thus by 
trying to induce a change in his mind they seek to reform 
him. At the same time they almost entirely disregard the in¬ 
fluence of environment on the individual’s progress. 

As religion corresponds to the knowledge that one gets 
from personal experience its proper value is small. And 
as faith corresponds to knowledge that one gets from others 
its proper value is large. Thus faith is dependent on the en¬ 
vironment, and not the least part of the environment is the 
social barrier between Caucasians in our present social sys¬ 
tem. While there is no real barrier between Caucasians, yet 
our present social system induces the belief that there is one, 
and it is this belief that acts as a barrier. This barrier pre¬ 
vents the proper exercise of that sympathy and friendliness 
that is so necessary and appropriate in Caucasianal life. And 
the greatest prop that this barrier has is the so-called religious 
body to which the religious reformer belongs. 




26 


Our present social system first creates the degenerate; then 
the religious reformers preach to him of the great value of 
religion, and then the social system interposes a barrier to his 
progress and to his reform. This process not only begins at the 
wrong end of the problem, but it also distorts the elements of re¬ 
form. And by this process the quality of faith is rankly abused. 

While conscience gives the religious reformers some ap¬ 
proval for their efforts, yet consciousness informs them that 
if all of our present degenerates were suddenly annihilated 
that our present social system would soon create others like 
them. But in the very purposes of the religious reformers 
are some of the elements of reform. 

There is one error into which the political and the religious 
reformers both fall. That error is that they include within 
the scope or scheme of their respective reforms all the races 
of mankind. And to their respective efforts that error has 
been a serious and forceful drawback. One effect of that 
error, however, is that it teaches us that there is no proper 
social relation between the Caucasian’s race and the other 
races of mankind. 

B}r the term Caucasian used herein is meant what is known 
as the white race. And while by reason of its contact through 
the ages with the other races there may not be a pure white 
race, yet so distinctive is that race, that the term Caucasian 
very properly designates it. It was a spirit of inquiry and 
adventure that prompted the Caucasian to set out and ex¬ 
plore the world, and thereby he discovered the other races. 

The other races may be included in the types represented 
by the American Indian, the Japanese, and the Negro. 

The American Indian in the United States has all but dis¬ 
appeared before the onward march of the Caucasian. Some 
of that race has been merged with the Caucasian’s race, and it 
is probable that some of its remnant will also be so merged. 

Our first interest in the Japanese pertained to trade, and 
our next interest in them was to teach them a creed. Our 
creeds made very little impression on them. But they eagerly 
absorbed our scientific knowledge. By means of that scientific 
knowledge the Japanese in the course of about sixty years 
transformed themselves from a condition of ancient and iso¬ 
lated ignorance into that of a world power. And as a world 
power they overcame the despotism of the Caucasian Rus¬ 
sians. The power of the Japanese to do this was a result 
of our misdirected sympathy. We did not try to teach the 
Russians a creed, for they already had the creeds that prop up 
the precepts against progress. 


V 


The main reason why the Caucasian race has thus far bee a 
able to dominate the world was the fact that no other race 
had adopted better methods in racial efficiency and conserva 7 
tion, and therefore, that race has had no real competitor. But 
that this will not be the case in the future is a most signifi¬ 
cant fact. 

As to the Negro in this country—he is a problem for the 
American Caucasians to solve. And the solution of the prob¬ 
lem involves three pertinent facts. These three facts are— 
the Negro’s natural habitat—his bringing here—and his pres¬ 
ent anomalous status. 

The Negro’s natural habitat is in the depths of Africa, 
where existence does not require, and where Nature does 
not develop a deep mentality. In that habitat he does not 
enjoy intellectual pleasures, and no spirit of inquiry incites 
him to set out and explore the world. He lives there to this 
day as he has lived for thousands of years—a poligymous 
and savage animal. 

It was in the Negro’s natural habitat that the Caucasian 
found him, and it was from that habitat that the Caucasian 
stole him and sold him into slavery. It was also the Cau¬ 
casian who violently emancipated him, and who then at¬ 
tempted to give him a Caucasianal status. 

Stealing the Negro and forcing him into slavery was un¬ 
doubtedly cruel. But the cruelty was no greater than that to 
which he was liable in Africa in the changes in tribes and in 
the chances of inter-tribal wars. 

As to whether the Negro was happier as a slave or as a 
free man a knowledge of his nature leaves little room for 
doubt. He has little liking for care and still less for respon¬ 
sibility. As a slave his needs were all supplied by his master, 
and he had few cares and fewer responsibilities. His real 
troubles did not begin until the reaction came that followed 
his violent emancipation. By causing him to believe that he 
had the attributes of the Caucasian his so-called friends had 
opened to him a door of hope—and then they shut it in his 
face. And there he stands — with the Negro’s nature but 
without his habitat—a condition without a name—a problem 
for the Caucasian to solve. 

In solving the problem of the Negro in the United States 
none of his so-called rights should be considered — nothing 
but the progress and happiness of the Caucasian race. But in 
this very fact is the Negro’s best safeguard. For the Cau¬ 
casian cannot be cruel to the Negro and be just to himself, 
and the possibilities of the Negro’s progress may be a factor in 


28 


the solution of the problem. The only sort of progress from 
out of his savage state that the Negro has ever made has been 
made in contact with the Caucasian. And the only way by 
which this contact could be effective was by his enslavement. 
And thus the credit for the possibilities of the Negro’s progress 
is due—not to the abolitionist but to the slave-stealer. 

Stealing the Negro, bringing him here, enslaving him, vio¬ 
lently emancipating him, giving him his present status—for 
all these errors the Caucasian’s race alone is blamable. These 
errors began in an unrestrained passion for despotic power, 
and they ended in misdirected sympathy. And all these 
errors were committed because the Caucasian’s race had not 
been properly instructed in proper morality. 

And these facts are aids in preaching the Caucasianal Creed. 
- o- 

SECTION XIII. 


The Activities of the Caucasian’s Reli gio-M i l itary 
Spirit Under thf Caucasianal Creed—Forces of 
of Progress Versus Forces of Retardation—Our 
Present Evodutionae Stage far in Advance of Our 
Present Social System. 


The Caucasians racial spirit is sometimes known as the 
military spirit and sometimes as the religious spirit. Of the 
two principle constituents of the military spirit one is the 
hope of reward, and the other is the desire to escape harm. 
And the same things are true of the religious spirit. The 
effectiveness of the individual’s military spirit is dependent on 
the individual’s training, which training includes obedience to 
the recognized authorities. And the same is true in regard to 
religious work. Of the two greatest rewards for military ser¬ 
vice one is the consciousness of duty performed, and the other 
is the appreciation of that service by one’s fellow man. And 
the same is true in religious work. The military spirit is 
aroused through faith. And so is the religious spirit. If 
there is any difference between the Caucasian’s religious and 
his military spirit that difference is very small, and wherein 
there may be a difference between them they supplement each 
other. Considered together they may be termed the religio- 
military spirit. And it is according to the influences that 
direct it that determines wheher it be directed for progress or 
for retardation. 

Tn the wars that the Caucasian has heretofore waged his 





29 


religio-military spirit has been considerably under the influ¬ 
ence of the precepts against progress. The consequence was 
the ending of a war did not end the causes of wars. For the 
germs of war survived in the precepts. Yet the creeds that 
prop up such precepts enjoin the race to be fruitful and to 
multiply. Those creeds also teach the individual that his sal¬ 
vation depends on his belief in them. But they do not instruct 
him in the intelligent control of the forces of Nature, nor do 
they inform him that if he had never been born that the ques¬ 
tion of his salvation would never have come up. 

The Caucasianal Creed does not require belief either in the 
survival or in the non-survival of the individual’s conscious¬ 
ness after the death of his body. But what that creed does 
require belief in is that when the Caucasian is without any 
training and instruction that he is merely a brutish beast; that 
as a part of a living generation he is a part of a connecting 
link between the past and the future of his race; that the 
future of his race is largely dependent on the performance of 
the duties of a living generation, and that future Caucasians 
should be born in an environment where they would have 
little need for salvation. 

The Caucasian’s religio-military spirit can be influenced by 
the precepts for progress, or by the precepts against progress. 
And it is the activities of this spirit under the one or under 
the other of these two influences that indicates the difference 
between the Caucasional environment and our present social 
svstem. Instead of producing and distributing the necessities 
of life in an orderly and economical manner we encourage 
disorderly and wasteful methods with their race-degrading 
agencies. Instead of supplying the people with wholesome 
recreations and intellectual pleasures we encourage them to 
alcoholic indulgence and vicious amusements. Instead of 
supplying the people with skilful medical service we encour¬ 
age them to tempt the chances of self-medication. Instead of 
properly protecting and training the young we surround them 
with all sorts of evil influences. Instead of properly prepar¬ 
ing the individual for the good of his race we force his useful¬ 
ness to depend on wild and haphazard chance. Instead of 
conserving the natural resources of our country we encourage 
their wasteful destruction. And before we learn the duties of 
our own race we try to teach other races theirs. And it is 
these differences that show that our present evolutional stage 
is far in advance of our present social system. 

And these facts are aids in preaching the Caucasianal Creed. 


30 

SECTION XIV. 


The Formation of the Caucasianal Environment De 
PENDENT ON THE SUCCESS OF THE FORCES OF PROGRESS 
—The United States the Country in Which to 
Start the Movement—The Succession of Steps 
NIecessary to Success. 


A knowledge of the anachronism of our present social sys¬ 
tem is necessary to lead to intelligent service under the Cau¬ 
casianal Creed. And service under that Creed is necessary 
for the formation of the Caucasianal environment. The 
formation of the Caucasianal environment means the removal 
of the effects as well as the causes of retardation. The effects 
of retardation are the degenerates, the plutocrats, and the 
belief in a social barrier between Caucasians. The causes of 
retardation are mainly the precepts against progress of which 
precepts those against envy are the greatest. 

The degenerates are degenerates mainly because they lacked 
a proper environment. In order to stop the race retardation 
that their degeneracy causes it is necessary for them to under¬ 
go a course of training and instruction. This means that they 
should be deprived of some of that so-called liberty for which 
our present social system has so wofully misfitted them. 

The plutocrats are plutocrats because the social system 
neglected to instruct them in their duty to their race, and be¬ 
cause it neglected to prevent them from grasping their pluto¬ 
cratic power. In order to stop the 'race-retardation that their 
plutocracy causes it is necessary for them to be deprived of 
the tribute that their fellowmen pay to them. 

The belief in a social barrier between Caucasians is the re¬ 
sult of the precepts against progress and this is one of the 
causes of the conditions of degeneracy and plutocracy. In 
order to overcome this belief it is necessary for each individ¬ 
ual to receive proper instruction in the proper relation between 
himself and his fellowman. The rules of conduct that are in¬ 
volved in this instruction are similar to the rules that govern 
military service. In the military service the duties of each in¬ 
dividual bear an intelligent relation to the duties of other indi¬ 
viduals. The performance of these duties means efficiency and 
order, and it also means a blow to the precepts against progress. 

In order for the retarding influence of the precepts against 
envy to be overcome it is necessary for us to act on a knowl¬ 
edge of the errors that those precepts involve. The injunc¬ 
tion for us to render unto Caesar the things that are Caesar's 




3i 


is fatally defective both in its incompleteness and in its opera¬ 
tion. It fails to instruct us how to distinguish between the 
things that are Caesar’s and the things that are not Caesar’s. 
When our plutocratic Caesars find us willing to pay them 
tribute they claim as theirs every thing upon which they can 
exact tribute, and that, too, not only to the demoralization of 
ourselves but to the demoralization of themselves also. And, 
above all, it prevents the Caucasian from attaining his proper 
place in Nature. As plutocracy cannot exist without receiving 
tribute it follows that in paying the tribute the race not only 
pays for its own retardation but also pays for its own degrada¬ 
tion. And as for perpetuating through the generations the 
social barrier that results from the precepts against envy— 
that is what neither preachers nor precepts can do. 

Since the prospect of success for the forces of progress is 
greater where the forces of retardation are relatively weaker 
and since the belief in a social barrier is a considerable part of 
the forces of retardation, and since the constituents of that 
belief differ in different countries, then an inspection of these 
different constituents in the different countries is helpful in 
determining in which country the forces of progress are rela¬ 
tively stronger. 

However widely separated the social classes in the United 
States may be they are much more widely separated in the 
European countries. In the European countries there exists 
an hereditary class of so-called nobility that has an official 
status. Within the range of its influence this official status 
exerts a considerable drawback to the progress of the Cau¬ 
casian’s race. One of the effects of this drawback is seen in 
the result of the war between Russia and Japan—the non- 
Caucasian Japanese overcame the Caucasian Russians. In the 
United States the hereditary official class does not exist, and 
here the powers of government, nominally at least, are in the 
hands of the people. Here then is the field and the open way for 
the proper activities of the Caucasian’s religio-military spirit. 

While the United States is the most promising country in 
which to start the movement for the formation of the Cau- 
casianal environment it is also the country where the forces 
of progress should be able to check anv efforts that may be 
made against them by the forces of retardation in Europe. 
Those forces of retardation have been strengthened by the 
conjunction of plutocratic pocketbooks of America and no¬ 
biliary titles of Europe. The result of this conjunction is the 
payment of tribute by America to Europe. With this aug¬ 
mentation those forces of retardation would exert consider- 


32 


able pressue in preventing the discontinuance of the tribute. 
In order for the forces of progress to withstand such pres-' 
sure it is necessary for them to exert a greater resistance. 
And this means, if necessary, the activities of such forces as 
were those that established this republic. 

When the approximately normal Caucasians in this country 
become acquainted with the elements of the Caucasianal Creed 
they will recognize the necessity for them to change the basis of 
their social system. They will also recognize the fact that in or¬ 
der for them to effect that change that it is necessary for them 

8 ^ * xf * ~ 

to adopt and obey the rules of conduct that the change requires. 
And this conduct means service under the Caucasianal Creed. 

One of the rewards for service under the Caucasianal Creed 
is the consciousness of the individual that he is aiding in re¬ 
moving the causes of wars between Caucasians. Arid he will 
further know that upon the success of such service largely 
depends not only whether brutal or intellectual selfishness 
shall rule the Caucasian’s race but also whether the Caucasian 
shall dominate the future of the world. Arid since happiness is 
the object of every individual, and since selfishness is the ruling 
principle in life, American Caucasians can best pursue the one 
and obey the other by service under the Caucasianal Creed. 

The formation of the Caucasianal environment must be 
preceded by the promulgation of an authoritative code of laws. 
The promulgation must be preceded by legislation in an au¬ 
thorized assembly of vocational experts. The legislation must 
be preceded by the election of the experts. The election must 
be preceded by proper instruction for the people. And this 
proper instruction requires the services of volunteer evan¬ 
gelists—the ecclesiastics of the Caucasianal Creed. 

The starting of the Caucasianal environment will be an 
epoch. And that epoch is yet to be started. The Caucasianal 
Code will be a classic. And that classic is yet to be written. 
The epoch and the classic are dependent on the effectiveness 
of the preaching of the Caucasianal Creed. And that Creed 
is yet to be preached. 

The reform of our present social system unmistakably lies 
in a form of co-operation more perfect than is our present 
crude and haphazard form. Whether the movement for the 
reform be called by one name or by another is of no more 
importance than was the name the United States of America 
necessary for the operation of the principles upon which this 
republic was founded. 

And these facts are aids in preaching the Caucasianal Creed. 





































